Editing Vamana (section)

==== White Yajurveda: Shatapatha Brahmana ====
{{See also|Shatapatha Brahmana}}
[[File:Vishnu dwarf incarnation, Pala period, Bengal - BHU Museum (7030891383).jpg|thumb|Vishnu dwarf incarnation (Vamana), Pala period, Bengal – BHU Museum]]
{{blockquote|<poem>The gods and the [[Asura]]s, both of them sprung from [[Prajapati|Pragâpati]], were contending for superiority. Then the gods were worsted, and the Asuras thought: 'To us alone assuredly belongs this world! They thereupon said: 'Well then, let us divide this world between us; and having divided it, let us subsist thereon!' They accordingly set about dividing it with ox-hides from west to east.

The gods then heard of this, and said: 'The Asuras are actually dividing this earth: come, let us go to where the Asuras are dividing it. For what would become of us, if we were to get no share in it?' Placing [[Vishnu]], (in the shape of) this very sacrifice, at their head, they went (to the Asuras). They then said: 'Let us share in this earth along with yourselves! Let a part of it be ours!' The Asuras replied rather grudgingly: 'As much as this Vishnu lies upon, and no more, we give you!'

Now Vishnu was a [[Dwarfism|dwarf]]. The gods, however, were not offended at this, but said: 'Much indeed they gave us, who gave us what is equal in size to the [[Yajna|sacrifice]]' ... Having thus enclosed him on all (three) sides, and having placed Agni (the fire) on the east side, they went on worshipping and toiling with it (or him, i.e. Vishnu, the sacrifice). By it they obtained (sam-vid) this entire earth...</poem>|source= Shatapatha Brahmana, translated by Julius Eggeling (1900), Kanda I, Adhyaya 2, Brahmana 5, Verses 1–7}}

Muir states about this legend in the [[Shatapatha Brahmana]] that '[[Vishnu]] is represented as a [[Dwarfism|dwarf]], and as having, under the form of [[Yajna|sacrifice]], conquered the whole earth... [this] contains the germ of the story of the Dwarf [i.e. Vamana] incarnation'.<ref name=":16" /> This legend is given in relation to the ''Darsapûrnamâseshtî'', or 'New and Full-moon Sacrifices'. The translator, [[Julius Eggeling|Eggeling]], states (footnote 59:1 of the given link)  that the above-quoted legend 'represents the ''Purva-Parigraha'', or first enclosing of the [[Vedi (altar)|altar]] by a single line being drawn with the wooden sword [a sacrificial instrument called a ''satasphyam''] on each of the three sides'. He also supposes (while admitting he cannot prove it) that the size of [[Vishnu]] may represent 'the sun-light, which, on shrinking to a dwarf's size in the evening, is the only means of preservation left to the devas'.

{{blockquote|<poem>He now strides the (three) [[Vishnu]]-strides. He who sacrifices assuredly gratifies the gods. In gratifying the gods by that sacrifice--partly by riks [verses from the RigVeda], partly by yagus [verses from the YajurVeda], partly by oblations--he acquires a share among them; and having acquired a share among them, he goes to them.

And again why he strides the Vishnu-strides, is; Vishnu, truly, is the sacrifice, by striding (vi-kram) he obtained for the gods that all-pervading power (vikrânti) which now belongs to them. By his first step he gained this same (earth), by the second this aërial expanse, and by his last (step) the sky. And this same pervading power Vishnu, as the sacrifice, obtains by his strides for him (the sacrificer): for this reason he strides the Vishnu-strides. Now it is indeed from this (earth) that most (beings) go (upwards)..</poem>|source= Shatapatha Brahmana, translated by Julius Eggeling (1900), Kanda I, Adhyaya 9, Brahmana 3, Verses 8-9|author=|title=}}

This instruction, relating directly to the Vishnu strides mentioned in the [[Rigveda]], is also given in relation to the ''Darsapūrnamāseshtī'', or 'New and Full-moon Sacrifices'. The three strides of Vishnu are not mentioned in direct relation to the legend of Vishnu as a dwarf. Instead, they are mentioned in regard to the performance of [[sacrifice]]s to consecrate the sacrificial ground (e.g. to drive away the [[Rakshasa]]s or 'demons' and solidify their own power).
{{blockquote|Now when he offers in the evening after sunset, he does so thinking, 'I will offer to the gods of this life-giving juice: we subsist on this which belongs to them.' And when he afterwards takes his evening meal, he eats what remains of the offering, and whereof '''oblative portions (bali)''' have been distributed all round; for he who performs the Agnihotra eats only what remains of the offering.|source= Shatapatha Brahmana, translated by Julius Eggeling (1900), Kanda 2, Adhyaya 3, Brahmana 1, Verse 12|author=|title=}}
This quote shows that 'Bali' is used refer to oblative portions or sacrificial offerings in ritual ceremonies such as the [[Agnihotra]]. In combination with 'Bali' being used to refer to taxes (see Taittiriya Brahmana, below), it therefore seems possible these meanings are linked with [[Mahabali|Bali]] being a king that loved to perform sacrifices and give sacrificial offerings (e.g. such as three steps of land).